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The report below briefly described the status of the Serbian Orthodox Church under ottoman occupation. This period literally began in 1389 with the battle of Kosovo Polje, and lasted until 1804, when the anti-Turkish insurgence led by Karadjordje Petrovici began. However, from the point of view of Church History and canonic Rights particularly, the crucial episodes of the history of the Serbian Orthodox Church under ottoman occupation were the fall of the Smederevo citadel, the last bastion of the medieval Serbian state, recommissioning of the Ipek Patriarchate in 1557 with the help of the Socolovici family, dissolution of the Patriarchate in 1766 and annexation of the episcopacies of the Serbian Church to the Ecumenical Patriarchate, the insurgence in 1804 and finally - reinstatement of the Serbian Patriarchate in 1920. To sum up, five hundred years of slavery and survival against heavy odds, dominated by an Islamic state, hostile with Christianity.
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To sum up, we will argue that, by analyzing “passions” from the thinking perspective of the Holy Fathers, we may notice that the human spirit, before the sin, was in perfect harmony with divinity, while after the fall, it is, it enters contradiction with divinity. The Holy Fathers have reached the conclusion that passions do not belong to the human spirit from the time of the creation, but that they have occurred in our human spirit by falling. They are merely symbolized by the “skin clothes” used by Adam to dress, after having fallen into sin (Creation 2, 21). And if we are to discuss the therapy of passions, we must be extremely careful, even from the beginning, and bear in mind several assumptions. First of all, related to the psychosomatical status of human nature, and afterwards, to the aspects of spiritual life.
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In the following text, the author focusses on the Scripture from Matthew 2, 13-23, where is written that King Herod killed the infants, trying to get and kill our Savior Jesus Christ. From the historical and theological prospective, the author takes us through Church’s history and shows us that, as the matter of fact, there were many others Herods that try to kill the infant Jesus Christ from the people’s souls. In the end of the article the author refers to the communist regime, leaded by lots of Herods. Nevertheless, the most ferocious Herod is the Herod of sin, from any other of us.
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Diplomacy in the contemporary world is put into jeopardy and faces numerous threats such as armed conflicts, terrorism or economic crises. It is often the case the above problems stem from failure to implement moral values in the international life and relations. The situation requires an in-depth reflection and change of mentality. The issue can be handled best with the teaching of Pope Francis addressed to diplomats. He presents his thoughts on the world and the changes which take place therein together with the assessment of the present events, all this being made via a thorough analysis of the development of international relations and specific incidents around the world. By addressing international issues the Pope shows paths which modern diplomacy should follow. The problems of utmost importance are respecting human dignity, overcoming poverty, striving for brotherhood and dialog as well as commitment to achieve world peace. The above topics gain a pastoral dimension in the teaching of Pope Francis addressed to diplomats.
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Papież Franciszek encyklikę Laudato si poświęcił problematyce kryzysu ekologicznego. Treść encykliki ukierunkowuje na podkreślenie prawdy, że człowiek stworzony na obraz i podobieństwo Boga jest w bliskiej relacji ze środowiskiem naturalnym. Relacja ta powinna być odzwierciedleniem odpowiedzialności i troski człowieka. Niedopuszczalne jest zatem takie jego postępowanie, które by miało przyczyniać się do degradacji środowiska i traktowania go wyłącznie eksploatacyjnie. Podejmuje w niej refleksję teologiczną nad tematyką stworzenia. Skupia swoją uwagę nad takimi zagadnieniami jak aspekty biblijne macierzyństwa ziemi, chrystologiczne spełnienie wszechświata, duchowy wymiar relacji we wszechświecie, eschatologiczne spełnienie dzieła stworzenia.
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The article is an attempt to read a philosophical load of prose by Bruno Schulz, a writer whose biography marked by the tragic experiences of the Soviet and Nazi totalitarianism is an example of an artist who was turned into a slave. In Schulz’s prose strikes the focus on the father and the son relationship, which is a reversal of the key projects of modernity paradigm of a slave and his master. The axis of the dialectic of Schulz’s father – son are parallel phenomena of presence and absence of the father. Schulz’s narrative fits into the biblical archetype, evokes the heritage of the Patriarchs (James and Joseph), raises the question about the source of being. The fact of renewing the birth, the flow of existence from one entity to the other makes the dialectic of the father and the son a core of anthropological thought. Bruno Schulz, regardless of his break with Judaism and agnostic attitude shows the anthropological significance of the vision of Genesis, according to which man owes its existence to the creative will of God. In Schulz’s prose we meet images of deformation of the source father – son relationship in various forms of authoritarianism: the family, institutional and political.
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Presented below keywords-concepts have been prepared (in Polish) to the "Encyclopedia of Pedagogical Axiology", Vol. 1-2, edited by prof. Assoc. Krystyna Chałas and Rev. Assoc. Adam Maj, prof. KUL, which will be released in Polish Publishing House by Peter and Joseph Wojcieszek, based in Radom (in the first quarter of 2016). Their content was part of the formation and pedagogical context of ongoing Year of Consecrated Life and the scientific conferences taking up the issue organized in the universal Church. Published in English they are promoting Polish theological thought, which can be of use in a broader research area.
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Determination of the beginning of human life is possible only through the reflection undertaken as a part of an interdisciplinary dialogue between different scientific disciplines. This is an issue that falls within the competence of the natural sciences, but it has its repercussions also in the legal sciences and the social sciences. It is also the responsibility of philosophy and theology, and more specifically philosophical and theological anthropology. The Catholic Church in its teachings believes that the need for cooperation of various disciplines, of course respecting the autonomy and the right of every science methodology, and thus a skillful weighing the arguments coming from different teachings. This complementary approach expressed appreciation of the natural sciences data and supplement their own research on the issue of personal status the human body from its conception. Complementarity argument in determining the beginning of human life is subordinated to the defense and promotion.
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The Coptic Orthodox Church relates the mystery of trinity unity not only to science about the Church but also to perception of matrimony. The matrimony is for Copts one of seven sacraments. People were appointed to live in image and likeness of the Holy Trinity and will of God is, so as they, with exception of special cases, do not live in loneliness but in family. Like God gave first family his blessing and said to Adam and Eve to be fertile and have increase (Gen 1,28), so the Coptic Church gives its blessing relationship of man and woman. The matrimony is not for Orthodoxy only a state of nature but also a state of grace. Life in marriage, like monastic life is a vocation, requiring specific gift or charisma of the Holy Spirit and just this gift is being given in the sacrament of matrimony.
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The paper studies Amos 5. The focus is on the hopeful perspective opened by the admonition to "seek the Lord" (v. 4, 6). What this means is explained by v. 14: to seek the Lord means to seek good and not evil which leads to life. Eventually, hating evil and loving good is equated with establishing "justice in the gate" (v. 15). The last oracle in the collection of ch. 5 explains that this is not fulfilled in the cult but by strengthening "justice and righteousness". Although the thin hope of the chapter vanishes towards the end the ideas of Amos 5 are taken up and further developped in other prophetic writings.
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Für die Propheten des AT ist das Gottesvolk nur lebensfähig, wenn es „Recht und Gerechtigkeit“ übt. Allerdings sind „Recht und Gerechtigkeit“ keine Forderung Gottes an die Menschen, sondern vielmehr Gabe und Geschenk Gottes an sie, die sie annehmen oder aber (wie zur Zeit der Propheten) von sich weisen können. Dabei ist das Begriffspaar „Recht und Gerechtigkeit“ bei Amos stark vom Recht her bestimmt. Gemeint sind primär die konkreten Entscheidungen der erfahrenen Ältesten „im Tor“ einer Stadt, mit denen entstandener Streit zweier Parteien ohne Ansehen der Person geschlichtet werden sollte, die zur Zeit des Amos aber durch Bestechung und andere Einflussnahmen korrumpiert wurden. Dagegen steht bei Jesaja mehrheitlich die Gerechtigkeit im Zentrum. Durch sie kann eine vorbildliche Gemeinschaft geschaffen werden, in der jedem das Seine vom Anderen zuteil wird: für Jesaja ein Ideal, das erst der Messias realisieren wird.
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צדק is one oft he mostly used roots in Proverbs. Righteous behavior of human beings is a value of wise persons. The discussion of the relation between rich and poor persons is one of the basic points in evaluating somebody as righteous. The definition of poor is not unambiguous but rather depending on the context oft he speaker. Clear is, that each human being is created by God and therefore of equal value. The leadership resp. the rich men are responsable fort he welfare of those who are depending on their care – the omission is hardly criticised. Proverbs don’t give concret instructions on how to act rather it is a basic reflection for our basic attitudes.
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Diese Ausführungen verfolgen vor allem den Zweck, die enge Konditionierung zwischen Ethik und Eschatologie unter der Berücksichtigung der konkreten sozial-geschichtlichen Lage zu beleuchten. Die höchste Gefahr ist aus der Perspektive der Angeredeten die Gefährdung des eigenen Heils angesichts der baldigen Ankunft Christi. Der ethische Diskurs von 1Thess ist von der Aufforderung dominiert, angesichts der Naherwartung die ethische Verwandlung im Sinne der Verkörperung der Heiligkeit (a`giasmo,j) zu beschleunigen. Die Parusie wird in keinerlei Weise in Frage gestellt, sondern bildet als Hintergrund den Auslegungshorizont für die Entfaltung der paulinischen Antwort. Die meisten praktischen Hinweise tragen der konkreten Situation Rechnung, obwohl sie den Eindruck erwecken können, sie seien allgemein-ethisches Gedankengut. In diesem Sinne ist der paulinische ethische Ansatz in 1Thess identitätsstiftend und sozial konstruiert.
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In his book Die Bibelfälscher. Wie wir um die Wahrheit betrogen werden (The Bible Forgers: How we are deceived concerning the truth) Klaus Berger criticizes the historical-critical exegesis of the New Testament, especially in his native country, Germany. Although one may find much fault with his polemics, it does merit our attention, and his theological intention deserves to be taken seriously.
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WAGNER, Valentin, Novum Testamentum graece ac latinae iuxta postremam D. Erasmus Rot. Translationem. Accesserunt in hac editione praeter concordantias marginalses, succintas quaedam scholia & comuniû locorum index. Industria ac Impesis M.Valent. Wagneri Coronen, Coronensae Anno MDLVII, 659 S.
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